nAcciyAr tirumozhi XI – tAm ugakkum 5

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE

SaraNam

 

nAcciyAr tirumozhi XI – tAm

ugakkum

 

pASuram 11.5(eleventh tirumozhi - pAsuram 5

pollAkkuRaL uruvAi)

 

en kai vaLai avarukku edaRkku?

 

pollAk kuRaL uruvAip poRkaiyil nIrERRu

ellA ulagum aLandu koNDa emperumAn

nallArgaL vAzhum naLir ara’nga nAgaNaiyAn

illAdOm kaipporuLum eiduvAn ottuLanE

 

A. Meaning from SrImAn SaDagOpan's tamizh treatise:

 

He came in the form of the deceitful dwarf form,

begged three feet of land from mahAbali , received the

bikshA from him on His beautiful hands and snatched

all the worlds from him. This emperumAn who is

resting on His snake bed in beautiful tiru ara’ngam

populated by noble people, is not only taking the

bangles from me who has really nothing to start with;

it looks like He is going to take away my body also.

 

B. Additional thoughts from SrI PVP:

 

pollAk kuRaL uruvAi: Just so that vAmanar will not

get any dhr*shTi dOsham, gOdai calls it ‘pollA’, thus

doing dhr*shTi parihAram.

 

Or, it may be because, if she says “azhagiya kuRal

uru” or beautiful vAmana rUpam, others may get

confused and compare this with other ordinary things

that are considered beautiful in this world; since

this beauty is nothing comparable to anything known in

this world, she is calling this “pollAk kuraL uru”.

 

kuRaL uruvAi: Just as milk when boiled down to

one-eighth of its initial volume would taste very

sweet, vAmana rUpam is a sweetened version of His true

form.

 

poRkaiyil nIrERRu: While normally those who offer

bikshA offer it in a mud vessel, mahAbali had the

great honor of giving bikshA to a golden vessel in the

form of the golden hands of emperumAn (pORkalam, not

maN kalam).

 

ellA ulagum aLandu koNDa: It looks like it is His

nature that if He gets something from anyone, He will

get all that belongs to them in toto, and send them to

the deepest netherworld in the process (sending that

person to the lowest position possible). He is one

who gets great pleasure by pushing those who give alms

to Him in the deepest hole possible (referring to

mahAbali’s case). As her father said He is

“iRaippozhudil pAtALam kalavirukkai koduttu uganda

emmAn” (periyAzhvAr tirumozhi 4-9-7) – in a fraction

of a second, He gave the ownership of pAtAla lokam to

mahAbali and was very pleased in the process.

 

emperumAn: Because of this nature of His, He has put

me in a position such that I cannot belong to anyone

else but Him. “muvaDi maN koNDaLanda mannan

SaridaikkE mAlAgip pon payandEn” (periya tirumozhi

9-4-2) – His aDiyArs become so enchanted and engrossed

in these acts of His, and totally surrender to Him and

lose all other interest in life. Knowing full well

that He will take away everything if she gives Him

anything at all, instead of being careful with Him,

she gladly gets engrossed in Him, and now is in the

state of losing all her belongings including her body.

 

 

nallArgaL vAzhum: The significance that is associated

with living in a divya deSam in our sampradAyam is

brought out here by SrI PVP. Those who do not have

any other interest in life except Him live in divya

deSam-s such as tiru ara’ngam. periyAzhvAr has said :

“maRaip perum tI vaLarrttiruppAr varu virundai

aLittirruppAr SiRappuDaiya maRaiyavar vAzh tiru

arangam enbaduvE” (periyAzhvAr tirumozhi 4-8-2).

nAcciyAr communicates the same idea in “vEnkaTattaip

padiyAga vAzhvIrgAL” – NT 8-9.

 

naLir ara’ngam: the “cool” tiru ara’ngam. By living

there and getting engrossed in the service of

emperumAn, one will not be conscious of any of the

tApa traya-s: ailments associated with the body and

the mind (AdhyAtmikam),

Adhibhoudikam (those that are caused by other bhUta-s

such as animals, birds, etc.), and Adhidaivikam (those

caused by divine causes such as fire, water, heat,

cold, etc.) do not occur.

 

illAdOm kaipporuLum: “I already have nothing that

belongs to me, unlike mahAbali who had the things

belonging to me, who does not have much to give Him

like mAbali did” or “the things belonging to me, who

does not have any other savior but Him”.

 

SrI PVP refers to “another vyAkyAnam –

vyAkhyAnAntaram”, and quotes from a different source

which is not identified:

 

naLir arangam: He who is living in such as a great

place such as tiruara’ngam is indulging in acts that

only those who kill womenfolk will commit.

 

nallArgaL vAzhum arangam: the place which attracts all

the blessed folks who come here to live. It is a

place where all the AzhvArs flocked to (“aRRa paRRar

suRRi vAzhum andaNIr arangam” – tiruccanda viruttam

52).

 

nallArgaL: it is a divyadEsam where people do not have

to struggle doing any sAdhanA-s or anushThAnam, but

can live on the benefits of the good deeds that have

already been performed . Since the param poRul (who

is normally accessible only in paramapadam) is easily

and readily accessible here, those who chose this

place as their place of living, spend time in nothing

else but bhagavad anubhavam. Is there anything else in

life for them except enjoying periya perumAL in that

tiruppati? They tremble at the thought of getting

paramapadam - “What will I do if I get paramapadam,

and have to leave this bhAgyam of having tiru

ara’ngan’s darSanam?”. As toNDar aDippoDi AzhvAr

said: “iccuvai tavira yAn pOi indira lokam ALum

accuvai perinum vENDEn ara’ngamA nagar uLAnE”

(tirumAlai 2).

 

When SrI BhaTTar was suffering from sores in his back,

periya perumAL asked him if he was scared. bhaTTar

responded: “Oh my Great Lord! Of course I am scared!

You have already given me Your promise that I will go

to paramapdam, and so this is no concern for me. But

what else can I do except being scared at the thought

that when I leave this world for paramapadam, I will

miss your cool face, the tazhumbu of your tirumaN

kAppu and your enchanting smile!”.

 

Another instance cited: SoTTai nambi (one of

ALavandAr’s sons) said something offensive about

tirukkOTTiyUr nambi, one of the important pupils of

ALavandAr. nambi asked SoTTai nambi to get away from

him; so SoTTai nambi went to the SOzhA king’s palace

and was doing rAja sevai and lived as a loukikar. When

he reached his last days on earth, some people wanted

to see if he is still holding firm belief in

vaishNavam (even though he had to live as a loukikan)

and asked him what was occupying his thoughts in those

last days. He said: “ALavandAr’s tiruvaDi sambandham

will definitely earn me paramapadam. If I go there, I

will check whether SrIvaikUNThanAthan’s face is as

sweet and pleasant as namperumAL’s tirumukha manDalam.

If it is not, I will break open the wall in

vaikuNTham and come back to SrIrangam. The only

concern I have is that in doing that, I would have

transgressed the vedic declaration that a mumukshu

does not ever return to this earth after reaching

SrIvaikunTham ”.

 

nAgaNaiyAn: Instead of reaching the ultimate goal of

having His darSanam in SrIvaikunTham in His seated

posture, this beauty of His as He is lying down on the

snake bed in tiru ara’ngam is even more beautiful.

 

illAdOm kaip poruLum: “Since we and everything we

possess is His anyway, we don’t have anything of our

own to start with. So He does not have to indulge in

acts that make it appear that He is taking away all

things from me”.

 

C. Additional thoughts from SrI UV:

 

pollAkkuRaL uru: the deceitful vAmana avatAram.

 

poRkkaiyil: when emperumAn extended His hand, mahAbali

is enchanted by its beauty and gives what is asked of

him.

 

nallAr: Those who are best trained in j~nAna,

anushThAna, vairAgya, etc.; they do not make others

suffer and are not deceitful. ANDAL is thinking aloud:

“I thought the reason for their greatness comes from

their living in the tiru aranga kshEtram. But even

though He is living in nallArgaL vAzhum arangam, still

it doesn’t seem like He is having any nalla guNam; He

only has nAgaiyAn’s two tongues (double-talker) and

the na’nju (poison). Because the other residents of

tiru ara’ngam are tolerating Him and keeping Him with

them, just for that reason they can be called

nallArgaL. Look at His pollA’ngu; He is stealing

things from us, who do not have anything. Is it fair

if He usurps things without asking us? So, ara’ngan

is much worse than vAmanan, who asked for things that

mahAbali had in his possession and got them after

getting his consent from him and He did not take away

anything that He did not ask for. So vAmanan is

better in this sense compared to this ara’ngan”.

 

 

SrI UV’s anubhavam is that because gOdai is comparing

vAmanan with tiru ara’ngan and feeling that vAmanan

was at least fairer to mahAbali than ara’ngan has been

to her, she uses only singular and not plural when she

talks about arangan (“nAgaNaiyAn”, “eiduvAn”, “ottu

uLan”).

 

 

Abbreviations:

------------------

PVP= SrI periyavAccAn piLLai

PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr

UV = SrI uttamUr vIrarAghavAcAriyAr

 

sarvam SrIman nArAyaNAyeti samarpayAmi.

 

adiyEn,

kalyANi kRshNamAcAri

 

 

 

 

 

 

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